...Continued from previous week
1) Upon seeing the cities of Yehuda in ruins, one should say “Arei Kadshecha Hayu Midbar, Your holy cities turned into deserts” and then tear their garment (Kriah). (Shulchan Aruch Orach Chaim Siman 561:1. See Sha’arei Teshuva who quotes an opinion that this may not include Chevron which may have a status of Arei Miklat and not Arei Yehuda. He seems, however, to reject this exclusion.)
Upon seeing the city of Yerushalaim in ruins one should say “Tzion Haysah Midbar Shemama, Zion has become a desolate desert” and then tear their garment. (Shulchan Aruch Orach Chaim Siman 561:2)
Upon seeing the place where the Bais Hamikdash once stood (including seeing the Kosel Hama’aravi), one should say “Bais Kadsheinu V’Sifarteinu Asher Halelucha Bo Avoseinu Haya L’Sreifas Aish V’Chal Machmadeinu Haya L’Charava, Our holy and glorious house in which our forefathers praised you[Hashem], was burned down by fire and our entire splendor was destroyed” and then tear their garment. (ibid.) The above applies as long as there is no Jewish sovereignty, even if Jews reside in the cities. (Mishna Berura S”K 2)
2) One who enters the place of the Bais HaMikdash nowadays is subject to Kares (heavenly death penalty) as we all have the status of Tamei Meisim, spiritually impure, until Moshiach arrives to purify us, [may it be soon]. (Mishna Berura S”K 5)
A new Kriah is necessary each time any of the above places was not seen in 30 days. (Shulchan Aruch Orach Chaim Siman 561:5)
3) When tearing the garment, it must be done with the hand and while standing. (Shulchan Aruch Orach Chaim Siman 561:4. Some Poskim allow using a knife to aide in the tearing. See Shu”t Teshuvos V’Hanhagos Vol. 1 Siman 331)
When performing Kriah (tearing), the garment must be ripped at least a Tefach (3-4 inches) and ideally all the way until the place of the heart is exposed. (ibid. See also Hagahos Rav Akiva Eiger on this Halacha.)
4) The Kriah should be done on the left side, as that is the side of the heart. Thus, left handed people also tear the left side. (Mishna Berura S”K 13). The aforementioned procedure applies as well when tearing the garments upon the passing of a parent R”L. (See Taz Yoreh Deah Siman 340:6)
5) On Rosh Hashana, when blowing the Shofar, the Ba’al Tokea should place the Shofar on the right side of his mouth, if possible. (Rama Siman 585:2)
The reason for this is that the Satan, who is looking to accuse the Jewish nation, stands on the right side, and thus the Shofar which is a tool to combat the harmful intentions of the Satan is blown “in his face”. (See Mishna Berura 585:7. This is based on kabalistic sources quoted in the Shl”a HaKadosh.) Another reason cited is that Tefilin is laid on the left hand and thus protects the left side of a person, so the Shofar should be blown from the unprotected right side and thus we will be fully protected. (See Sha’ar HaTziyun Os 18)
6) According to the second reason a left handed person (wears Tefilin on his right arm) should place the Shofar at the left side of his mouth. (Rav Shlomo Zalmen Auerbach Zatzal ruled this way in Halichos Shlomo Vol. 2 Perek2:5 See also Mogen Avraham 585:4)
However, due to the first reason, and due to the fact that it may not mean that each individual’s Tefilin protects him, rather the collective Mitzvah of Tefilin protects Klal Yisroel from the Midas Hadin (which is represented by the “left side”), many Poskim rule that all people blow with the Shofar on the right side of their mouth. (Sha’ar HaTziyun ibid. See also Shu”t Be’er Moshe Vol. 2 Siman 3:21)
No matter which side of the mouth the Shofar is placed, it is the prevalent custom to hold the Shofar with both hands when blowing it. (See Ben Ish Yemini page 89, footnote 138). For Halacha L’ma’aseh, as always, each individual must consult their Rav.
7) During the Aseres Yemei Teshuva, and specifically on Erev Yom Kippur, there is an age old, established minhag to do “Kaparos”, whereas we “transfer” our sins to a chicken which each individual twirls over their head while saying certain Tefilos, and is then given to poor people to eat. (See Mishna Berura Siman 605:2 that we should think that all that is happening to this chicken should really happen to us, but since we are doing Teshuva Hashem in His infinite kindness transfers the verdict from our heads to the chicken, similar to how a Korban in the Bais HaMikdash worked )
Some Poskim maintain that instead of a chicken, a fish or money should be used that will then be given to Tzedaka (Mishna Berura ibid. See also Chayei Adam Klal 144:4 who was against the practice of using chickens, especially on Erev Yom Kippur, as, they were slaughtered in haste and thus were eaten un-kosher. He says that it is better to use money or a fish, where there is no issue of eating neveilos etc. He elaborates on this, and it would be worthwhile to take a look.)
Also, the Sefarim say that even when using a chicken for the actual kaparos ritual, it is better to give the money that the chicken is worth to a poor person rather than the actual chicken, which he may not need, and which may not be kosher (as above), which may also be where the minhag to use money originated. When using money for Kaparos, it may not be taken from money designated for Ma’aser. (Shl”a Maseches Yoma Amud HaTeshuva Dibur Hamaschil B’Erev Yom Kippur)
8) When doing Kaparos (regardless if money, a fish or a chicken is used) right handed people should hold it and twirl over their head with the right hand. According to some Poskim, left handed people should also use their right hands for Kaparos, while other Poskim maintain that lefties should use their left hands. For Halacha L’ma’aseh, as always, a Rav should be consulted.
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The Halachos are based on my personal understanding of the Halachic texts quoted, and are for learning purposes only, NOT for Psak Halacha. If you have questions or require further source information, please email [email protected] and I will try to respond as soon as I can. For a Halacha L’Ma’aseh Psak, please contact your local Orthodox Rav.
